Chapter 80

[134]This is the second set of the Dioscuri, as stated by Cicero: they were the children of the third, or Cretan Jupiter (the son of Saturn) and Leda; their names were Castor, Pollux, and Helena. Helena, however, is not mentioned by Cicero.[135]Core is a name of Proserpine; Liber, of Bacchus. And, although the mention here made of Ceres, Proserpine and Bacchus, as being the offspring of one and the same birth, does not accord with the usual notion of the genealogy of these divinities, it seems that Ptolemy did not so represent them without some reason. For, in cap. 24, lib. 2,De Nat. Deor., Cicero speaks of Liber as having been deified conjointly with Ceres and Libera (another name of Proserpine); and adds, that “it may be understood, from the rites and mysteries of the worship, how the deification took place.” It appears also, by Davies’s notes on Cicero, that Livy and Tacitus both speak of the copartnership in divinity exercised by Liber, Libera and Ceres. There is not, however, any occasion at present to dive deeper into the question of the generation of these deities; for our author has advertised to them only to point out that so many males or females will be produced at one birth, under certain configurations of the stars.[136]Whalley says here, “chiefly the ascendant and mid-heaven.”[137]Whichever might have been nearer in time.[138]It is perhaps superfluous to mention that the two kinds of animals here named (as well as many others) were venerated by the Ægyptians.[139]The Greek says “enigmatical.”[140]One Latin translation has rendered this word “stammerers”; and, as Harpocrates was the god of silence, Ptolemy has probably used the epithet to signify defect of speech.[141]“Dumb.” The Greek is οδοντων εςερημενον, “deprived of teeth,” and Allatius has so translated it: but other translations render these words bydumb, which, considering the nature of Mercury, seems their preferable signification.[142]A prorogator is either a luminary, planet, or a certain degree of the zodiac, which determines the duration of life, or the time of the accomplishment of any event: it is hereafter fully treated of in the 13th Chapter of this Book; which shows that, in the instance now mentioned, it would be a luminary, either in the ascendant, or in the mid-heaven.[143]The epithetanæreticis a term of art, adopted from the Greek, signifying fatal, or destructive.[144]The Latin translation, printed at Perugio in 1646, has here the following passage in addition: “But it must be seen which luminary may follow the other in the succession of the signs; for if the Moon should so follow the Sun, the part of Fortune is also to be numbered from the horoscope or ascendant,accordingto the succession of the signs. But if the Moon precede the Sun, the part of Fortune must be numbered from the ascendant,contraryto the succession of the signs.”There is a long dissertation on the part of Fortune, in Cooper’s Placidus, from pp. 308 to 318; and, among the directions there given for computing its situation, the following seem the most accurate and simple: viz. “In the diurnal geniture, the Sun’s true distance from the east is to be added to the Moon’s right ascension, and in the nocturnal, subtracted; for the number thence arising will be the place and right ascension of the part of Fortune: and it always has the same declination with the Moon, both in number and name, wherever it is found. Again, let the Sun’s oblique ascension, taken in the ascendant, be subtracted always from the oblique ascendant of the ascendant, as well in the day as in the night, and the remaining difference be added to the Moon’s right ascension; the sum will be the right ascension of the part of Fortune, which will have the Moon’s declination.” It is shown also by this dissertation, that the situation of the part of Fortune must be necessarily confined to the lunar parallels; that it can but rarely be in the ecliptic; and that its latitude is ever varying. Cooper also adds, from Cardan’s Commentaries on the Tetrabiblos, that “if the Moon is going from the conjunction to the opposition of the Sun, then the Moon follows the Sun, and the part of Fortune is always under the Earth, from the ascendant; but if the Moon has passed the opposition, she goes before the Sun, and the part of Fortune is before the ascendant, and always above the earth.” This remark of Cardan’s is, in effect, exactly equivalent to what is stated in the additional passage inserted in the Perugio Latin translation, and given above.In the Primum Mobile of Placidus (Cooper’s translation, p. 45), the following remark and example are given: “The part of Fortune is placed according to the Moon’s distance from the Sun; and you must observe what rays the Moon has to the Sun, for the latter ought to have the same, and with the same excess or deficiency, as the part of Fortune to the horoscope. As the Moon is to the Sun, so is the part of Fortune to the horoscope; and as the Sun is to the horoscope, so is the Moon to the part of Fortune. So, in the nativity of Charles V, the Moon applies to the ultimate sextile of the Sun, but with a deficiency of 7° 45′: I subtract the 7° 45′ from 5° 34′ of Scorpio, the ultimate sextile to the horoscope, and the part of Fortune is placed in 28° 9′ of Libra.” N.B.—In this nativity, according to Placidus, the Sun is in the second house, in 14° 30′ of Pisces: the Moon in the ascendant, in 6° 45′ of Capricorn; the ascendant is 5° 34′ of Capricorn; and the part Fortune is in the ninth house, in 28° 9′ of Libra.[145]According to her position in the scheme of the nativity.[146]Placidus, in remarking on the nativity of John di Colonna, after stating his opinion that it is an error to suppose that a malign influence to the horoscope, when the horoscope hasnotthe primary signification of life is anæretic, says, that “the order and method which Ptolemy lays down for the election of a prorogator are quite absurd, unless life be at the disposal of a sole prime significator only.” He proves by other arguments also, and by instances of the fact, that “one onlysignifies life, elected according to Ptolemy’s method.” (Cooper’s translation, p. 184.)[147]“Horary proportion.” So the Perugio Latin of 1646; the Greek word, however, is ωριμαιαν, which seems to be compounded of ωρα and ιμαω; and, if so, the literal signification would be “extraction of hours.”[148]By the apparent motion of the planetary system. On this passage, Placidus has the following observations: “In directing the significator to the west, you must consider what stars or mundane rays are intercepted between the significator and the west; if fortunate, add their arc to the significator’s arc of direction to the west; if unfortunate, subtract it from the same, and it will give the arc of direction, augmented or diminished according to Ptolemy. How largely and differently authors have spoken of this direction of the significator to the west, putting various constructions on the words of Ptolemy, is known to every one. See Cardan in his Commentaries, Maginus in Prim. Mob. and the Use of Legal Astrology in Physic, c. viii, where he delivers the sentiments of Naibod. Argol censures wholly this doctrine of Ptolemy’s, of directing the moderator of life to the west, as vain and useless; but I say it is worthy of remark, and altogether comformable to truth; because then the rays and intermediate stars of the malign only lessen the arc of direction to the west, and do not destroy life, when, by a right direction, the moderator or life does not remain at the same time with the malignant planet: for, should this happen, they kill, without any manner of doubt.” (Cooper’s translation, pp. 106 and 108.)[149]“Horary times.” These are the number of equatorial degrees which any degree of the zodiac may appear, in a certain latitude on the earth, to transit in an equatorial hour.[150]By the apparent motion of the planetary system.[151]In reference to this passage, Placidus, in speaking of the death of Octavian Vestrius of Rome, has these words: “the Moon is found in a parallel declination of Mars, and Saturn with the opposition of Mars; the sextile of Jupiter to the Sun could give no assistance, because Jupiter is cadent, and the ray sextile is very weak, especially when it is the principal ray: for which reason, Ptolemy, in the chapter of Life, when he mentions the planets that are able to save in the courses of the infortunes, does not name the sextile, but the quartile, trine, and opposition; because the sextile ray is feeble, particularly when it is less than 60°: neither could Venus assist, as she was cadent from the house, and in a sign inimical to the Sun,” &c. (Cooper’s Translation, p. 286.)[152]Literally, and perhaps more properly, “its meeter.”[153]That is to say, orbs, in contradistinction to prorogations made by aspects or degrees merely.[154]Of the stars and places brought into configuration.[155]Whalley’s translation of this passage is in direct contradiction to the sense: and even that of Allatius, as well as other Latin ones, are (if strictly correct) confused in their meaning.[156]“Ascensional times.” These are, in other words, the number of degrees of the equator, equivalent to a certain number of zodiacal degrees, ascending in any particular latitude. They are also otherwise called theoblique ascensionof such zodiacal degrees.[157]“Equatorial times” here signify degrees of the equator, by which all time is measured.[158]That is to say, of the preceding and of the succeeding body of degree.[159]Which may be intercepted in the arc between them.[160]This number is that of the oblique descensional times of the intercepted arc, or of the oblique ascensional times of the arc opposite to it. The whole of the instructions in this paragraph are fully exemplified in the following chapter.[161]Or, times to be reckoned in another manner.[162]On this passage, there has been founded (to use Whalley’s words) “what we call Mundane Parallels, or parallels in the world. And, as zodiacal parallels are equal distances from the tropical or equinoctial circles, so mundane parallels are a like equal distance from the horizontal or meridianal points or circles. And as zodiacal parallels are measured by the zodiacal circle, so those mundane parallels are measured by the diurnal or nocturnal arcs: and just so long as the Sun or any other planet is, in proceeding from the cusp of the twelfth House to the cusp of the tenth, the same Sun or other planet will be in proceeding from the cusp of the tenth to the cusp of the eighth House. And the distance between Sun-rising and setting, is the diurnal arc which the meridian cuts in two equal parts. In directions, these mundane parallels have a twofold consideration: first, simple; secondly, according to the rapt motion of the earth, or theprimum mobile: all which have been largely explained by the learned Monk, Placidus,” &c. That Author has certainly stated, in one of his Theses, that “those seats, or parts of the circle, are to be received, in which the stars, having a different declination, effect equal temporal hours” (p. 22, Cooper’s Translation), and he has fully exemplified this principle in other parts of his “Primum Mobile”; but Ptolemy here speaks only ofoneof thesemicircles between the horizon and meridian, without reference to any other semicircle, corresponding in distance from the horizon and mid-heaven; and all that he has said on the subject amounts only to this, that the prorogation is completed when the succeeding place arrives at the same semicircle on which the preceding place had been posited.[163]The ascendant, mid-heaven, and western horizon; as mentioned in the preceding paragraph.[164]VideNote ², p. 95.[165]This, in the Northern Hemisphere, would be the latitude of Alexandria (where Ptolemy flourished), or, in his own words, that of the 3rd Climate, passing through Lower Egypt, numbered 30° 22′.—Videextracts from the Tables of the Almagest, inserted in the Appendix.[166]This is the magnitude of the diurnal temporal hour of the first point of Gemini in the latitude prescribed.[167]By right ascension, as shown by the Extract, inserted in the Appendix, from theTables of Ascensionsin the Almagest. The exact distance, however, according to that Table, is 147° 44′.[168]Or rather, according to the Table, 102° 39′.[169]That is to say, of the oblique ascension, which is here required to be reckoned; because the prorogatory and preceding place is in the ascendant.Videp. 95, andNote ² in p. 94.And the first point of Gemini, on arriving at the ascendant, will be distant from the mid-heaven 102° 39′ by right ascension; the 13th degree of Aquarius being then in culmination in the prescribed latitude. The oblique ascensions in the latitude 30° 22′ N. are also shown in the extract referred to in the preceding note: and it thereby appears, that Aries and Taurus ascend in 45° 5′, instead of 46°.[170]Or, rather, 57° 44′—by right ascension.—Videextract above referred to.[171]Videp. 95[172]Or on the cusp of the 7th House.[173]Or, rather, 32° 16′—by right ascension again.—Videextract as before.[174]By right ascension. The amount according to the Table is, however, 102° 39′, as before stated.[175]On which the 10th degree of Virgo will then be posited.[176]By oblique descension and ascension:Videp.95.—The Table shows the amount to be 70° 23′.[177]In reference top. 95, andNote ¹ in the same page.[178]The 18th degree of Cancer being then in culmination.[179]Or semi-diurnal arcs, each equal to six temporal hours.[180]The amount of the progressive difference of the times of prorogation, as here mentioned, is of course only applicable to the parallel of declination of the first point of Gemini, in the latitude before quoted. It must necessarily vary in all other parallels of declination, and also in all other latitudes.[181]Oblique ascension.[182]The times of oblique descension of any arc of the zodiac are equal to the times of oblique ascension of its opposite arc; as before explained.[183]That is to say, at the time of the 1st point of Aries transiting the cusp of each angle respectively.[184]The calculation of time may be greatly facilitated by the use of a zodiacal planisphere, said to have been invented about thirty years ago by Mr. Ranger, who died without making his invention public. The invention consists of a set of instruments perfectly adapted, as far as relates to the zodiac, for astronomical, as well as astrological, purposes; and the completeness with which it solves, in the most intelligible and expeditious manner, all the astronomical problems of the zodiac, deserves attention. Whether a similar planisphere was known in the days of Placidus, I am not aware; but it is worthy of remark that the following words occur in his “Primum Mobile,” and seem almost to have been predicted of Mr. Ranger’s planisphere:—“If any one would provide himself with a Ptolemaic planisphere, with the horary circles, crepuscules, the zodiac’s latitude, and all other things requisite, it would be of very great service towards foreseeing the aspects.” (Cooper’s Translation, p. 87.) In theAppendix will be found a plate, containing diagrams drawn by the instruments in question, which, though not completely filled up, will show how easily, and, at the same time, how accurately, the measure of time in directions may be ascertained. The said diagrams have been adapted to the “exemplification” here given by Ptolemy; one of them being laid down for the latitude of Alexandria, and the other for the latitude of southern Britain (51° 30′ N.), with similar positions of the preceding and succeeding places adverted to in the text.[185]These meetings and descensions are technically termed “directions.”[186]On these words Placidus has the following remark: “The revolutions may possess some virtue, but only according to the constitution of the stars to the places of the prorogators of the nativity, and their places of direction, but no farther; as Ptolemy was of opinion, and briefly expresses himself in his Chapter of Life. ‘Those who are afflicted, both in the places and conclusions of the years, by the revolution of the stars infecting the principal places, have reason to expect certain death.’” (Cooper’s Translation, p. 127.)[187]Of the significators before mentioned.[188]That of the ascendant, and that of the Moon.[189]The original word is (in the accusative plural) αιγοηους, which Allatius has rendered, by “pedibus caprinis,”goat-footed, as if it were compounded of αιξ capra and πουςpes; but the preferable derivation seems to be from αιξ and ωψvultus; meaning “goat-faced.”[190]From any one of the said planets.[191]VideChap. VIII, Book I.[192]The Greek is ποιουμενοι φασεις; literally “making apparition”; but the subsequent context seems to require the meaning I have adopted.[193]The parts of the signs in which the planets are posited.[194]For the operative qualities of the other constellations,videChapters XandXI, Book I.[195]The sixth house.[196]This seems to imply, if Saturn be in one of Venus’s places of dignity, and Venus in one of Saturn’s. Such a counterposition is technically termed “mutual reception.”[197]In her extreme latitude, whether north or south.[198]Της ιερας νοσου; literally, “the holy disease,” which authors have explained to mean epilepsy. Perhaps the disease was anciently called holy, because the patient, when possessed by the fit, seemed to be under the influence of some supernatural agency.[199]That is to say, in the commencement of her separation from the aspect or conjunction of such stars.[200]The Greek is μεταμελητικους, which means “penitent,” or “prone to repentance,” or “to subsequent regret.” It is difficult to convey its precise meaning in the text.[201]VideChapter XXVI, Book I.[202]That of Mercury, and that of the Moon.[203]This seems to imply, if well placed in elevation; as, in the mid-heaven, for instance, or in a conspicuous situation; and in possession of dignities.[204]Or, persons: the Greek is φιλοσωματους.[205]Or, persons: μισοσωματονς.[206]Πρσς μιξιν θηλειων και αρρενων διακειμενσυς.[207]Προς αρρενας δε κεκιννμενους και ζηλοτυπους.[208]Παιδων διαφθορεας.[209]That is to say, in her extreme latitude, whether south or north.[210]Epilepsy is defined to be “a conclusive motion of the whole body, or some parts of its parts, accompanied with a loss of sense.” The knowledge of this latter effect probably induced the author to rank it among diseases of the mind.[211]Of Mercury, the Moon, and the ascendant.[212]Εσπερινοι; perhaps, more properly,nocturnal; the word being used in contrast to ημερινοι,diurnal.[213]That is to say, such events as are independent of the will, and not necessarily consequent on any peculiar conformation of the mind or body.[214]VideChapter XIII of the 3rd Book.[215]I have considered the words, γυναικειων δωρερεων, as comprising “the dowry of wives,” as well as other “gifts from women.”[216]That is to say, its duration will depend on the time requisite to complete the arc of direction or prorogation between the stars, operating the loss, and the places which give the wealth. And the calculation is to be made as pointed out in the 14th and 15th Chapters of the 3rd Book.[217]It seems that there have been different opinions on this point. Placidus makes the following remark on the subject: “I do not take the dignities from the horoscope, but from the Sun and Medium Cœli, according to Ptolemy and others.” (Cooper’s Translation, p. 121.)[218]The Perugio Latin, of 1646, says, “If either both luminaries, or only that one of thechief quality” (which Whalley defines to be the Sun by day, and the Moon by night) “be in an angle,” &c.[219]Doryphory.VideChapter V of the 3rd BookOn the present passage, Placidus has the following words: “You are not to observe what is generally alleged by professors, respecting the satellites” (quasidoryphory) “of the luminaries, for dignities; viz. that the satellites are those planets which are found within 30°, on either side of the luminaries; but that a satellite is (also) any kind of aspect of the stars to the luminaries of what kind soever: which, if it be made by application, its power extends inwardly over the whole orb of light of the aspecting planet, and the more so, as the proximity is greater; but, by separation, it is not so. This doctrine may be seen in several chapters of Ptolemy; for, an aspecting star influences the significator, and disposes him to produce effects co-natural to him, by a subsequent direction. But a star of no aspect does not predispose the significator, and produces very little or no effect of its nature, by a subsequent direction; this is the true doctrine of the stars.” (Cooper’s Translation, pp. 124, 125.)[220]The angle of the mid-heaven; see the first note to this Chapter.[221]See the 4th Chapter of the 8th Book of the Almagestinserted in the Appendix.[222]The Greek says merely “that one having the dominion,” without specifying the place of dominion: the Latin printed at Perugio, is, however, “dominum accipe medii cœli,” which is certainly the sense required by the tenor of the previous instructions. Whalley also has similarly rendered it.[223]Among the ancients, a garland was an indispensable decoration at all public ceremonies, whether civil or religious, and at private banquets. The making of garlands was, therefore, a considerable employment.[224]It would seem, from “garland-wearers” being placed here in connection with “prize-wrestlers” (αθληται), that the author intended to point out persons competent to obtain the victors’ wreath in public exhibitions. But it appears that the word σεφανηφορος,garland-wearer, also signifies a person who was annually chosen by the priests to superintend religious ceremonies, an office similar to that of high priest. According to Athenæus, the Stephanephorus of Tarsos was invested with a purple tunic, edged or striped with white, and wore the laurel chaplet, which Plato, in the treatisede Legibus, describes as being constantly worn by these officers, although the other priests wore it only during the performance of the ceremonies.[225]Meaning probably “if in mutual reception,” which position has been before explained.[226]Or makers of hieroglyphics—ιερογλυφοι.[227]That is to say, the mid-heaven; as stated in the 4th Chapter of the 3rd Book, and in the commencement of the present Chapter.[228]This mode of divination, as practised by the Greeks, is mentioned by Potter. It is likewise described by a learned Doctor of Medicine, Geo. Pictorius Vigillanus (in his Treatise “de Speciebus Magiæ Ceremonialis,” printed at Strasburgh, 1531), as being used “when the fraudulent vanity of a dæmon renders things more like each other than eggs are to eggs.” And, according to this writer, it is practised by exorcising water, and pouring it into a basin, wherein the vain and refractory dæmon is immersed: the said dæmon will sometimes remain at the bottom, and sometimes raise himself to the surface, sending forth a slender hissing; out of which the desired responses are to be formed.[229]Κρασεσι των χρωματων.—These words have been rendered literally, but they seem to contain some figurative meaning, rather than a literal one. Perhaps the preferable sense of them is, “by a mixture of views,” or “from various pursuits being blended together.”[230]The words marked with inverted commas are not in the Greek; they are found, however, in two Latin translations; that of Basle, 1541, and that of Perugio, 1646.[231]In other Editions, “whether by conjunction or aspect.”[232]“Saturn.” Not found in the Elzevir edition, but in others.[233]The words thus marked “ ” are not found in the Elzevir edition, but appear in the Latin one of Basle, 1541.[234]Πεpi παιδας επιθυμητικους.[235]That is to say, from the new and the full Moon.[236]By mutual reception; according to Whalley, and also according to the Latin copy of Perugio, 1646.[237]Meaning, probably, if the Moon in the husband’s nativity should be in the same position as the Sun in the wife’s nativity, or harmoniously configurated with that position.

[135]Core is a name of Proserpine; Liber, of Bacchus. And, although the mention here made of Ceres, Proserpine and Bacchus, as being the offspring of one and the same birth, does not accord with the usual notion of the genealogy of these divinities, it seems that Ptolemy did not so represent them without some reason. For, in cap. 24, lib. 2,De Nat. Deor., Cicero speaks of Liber as having been deified conjointly with Ceres and Libera (another name of Proserpine); and adds, that “it may be understood, from the rites and mysteries of the worship, how the deification took place.” It appears also, by Davies’s notes on Cicero, that Livy and Tacitus both speak of the copartnership in divinity exercised by Liber, Libera and Ceres. There is not, however, any occasion at present to dive deeper into the question of the generation of these deities; for our author has advertised to them only to point out that so many males or females will be produced at one birth, under certain configurations of the stars.

[136]Whalley says here, “chiefly the ascendant and mid-heaven.”

[137]Whichever might have been nearer in time.

[138]It is perhaps superfluous to mention that the two kinds of animals here named (as well as many others) were venerated by the Ægyptians.

[139]The Greek says “enigmatical.”

[140]One Latin translation has rendered this word “stammerers”; and, as Harpocrates was the god of silence, Ptolemy has probably used the epithet to signify defect of speech.

[141]“Dumb.” The Greek is οδοντων εςερημενον, “deprived of teeth,” and Allatius has so translated it: but other translations render these words bydumb, which, considering the nature of Mercury, seems their preferable signification.

[142]A prorogator is either a luminary, planet, or a certain degree of the zodiac, which determines the duration of life, or the time of the accomplishment of any event: it is hereafter fully treated of in the 13th Chapter of this Book; which shows that, in the instance now mentioned, it would be a luminary, either in the ascendant, or in the mid-heaven.

[143]The epithetanæreticis a term of art, adopted from the Greek, signifying fatal, or destructive.

[144]The Latin translation, printed at Perugio in 1646, has here the following passage in addition: “But it must be seen which luminary may follow the other in the succession of the signs; for if the Moon should so follow the Sun, the part of Fortune is also to be numbered from the horoscope or ascendant,accordingto the succession of the signs. But if the Moon precede the Sun, the part of Fortune must be numbered from the ascendant,contraryto the succession of the signs.”There is a long dissertation on the part of Fortune, in Cooper’s Placidus, from pp. 308 to 318; and, among the directions there given for computing its situation, the following seem the most accurate and simple: viz. “In the diurnal geniture, the Sun’s true distance from the east is to be added to the Moon’s right ascension, and in the nocturnal, subtracted; for the number thence arising will be the place and right ascension of the part of Fortune: and it always has the same declination with the Moon, both in number and name, wherever it is found. Again, let the Sun’s oblique ascension, taken in the ascendant, be subtracted always from the oblique ascendant of the ascendant, as well in the day as in the night, and the remaining difference be added to the Moon’s right ascension; the sum will be the right ascension of the part of Fortune, which will have the Moon’s declination.” It is shown also by this dissertation, that the situation of the part of Fortune must be necessarily confined to the lunar parallels; that it can but rarely be in the ecliptic; and that its latitude is ever varying. Cooper also adds, from Cardan’s Commentaries on the Tetrabiblos, that “if the Moon is going from the conjunction to the opposition of the Sun, then the Moon follows the Sun, and the part of Fortune is always under the Earth, from the ascendant; but if the Moon has passed the opposition, she goes before the Sun, and the part of Fortune is before the ascendant, and always above the earth.” This remark of Cardan’s is, in effect, exactly equivalent to what is stated in the additional passage inserted in the Perugio Latin translation, and given above.In the Primum Mobile of Placidus (Cooper’s translation, p. 45), the following remark and example are given: “The part of Fortune is placed according to the Moon’s distance from the Sun; and you must observe what rays the Moon has to the Sun, for the latter ought to have the same, and with the same excess or deficiency, as the part of Fortune to the horoscope. As the Moon is to the Sun, so is the part of Fortune to the horoscope; and as the Sun is to the horoscope, so is the Moon to the part of Fortune. So, in the nativity of Charles V, the Moon applies to the ultimate sextile of the Sun, but with a deficiency of 7° 45′: I subtract the 7° 45′ from 5° 34′ of Scorpio, the ultimate sextile to the horoscope, and the part of Fortune is placed in 28° 9′ of Libra.” N.B.—In this nativity, according to Placidus, the Sun is in the second house, in 14° 30′ of Pisces: the Moon in the ascendant, in 6° 45′ of Capricorn; the ascendant is 5° 34′ of Capricorn; and the part Fortune is in the ninth house, in 28° 9′ of Libra.

There is a long dissertation on the part of Fortune, in Cooper’s Placidus, from pp. 308 to 318; and, among the directions there given for computing its situation, the following seem the most accurate and simple: viz. “In the diurnal geniture, the Sun’s true distance from the east is to be added to the Moon’s right ascension, and in the nocturnal, subtracted; for the number thence arising will be the place and right ascension of the part of Fortune: and it always has the same declination with the Moon, both in number and name, wherever it is found. Again, let the Sun’s oblique ascension, taken in the ascendant, be subtracted always from the oblique ascendant of the ascendant, as well in the day as in the night, and the remaining difference be added to the Moon’s right ascension; the sum will be the right ascension of the part of Fortune, which will have the Moon’s declination.” It is shown also by this dissertation, that the situation of the part of Fortune must be necessarily confined to the lunar parallels; that it can but rarely be in the ecliptic; and that its latitude is ever varying. Cooper also adds, from Cardan’s Commentaries on the Tetrabiblos, that “if the Moon is going from the conjunction to the opposition of the Sun, then the Moon follows the Sun, and the part of Fortune is always under the Earth, from the ascendant; but if the Moon has passed the opposition, she goes before the Sun, and the part of Fortune is before the ascendant, and always above the earth.” This remark of Cardan’s is, in effect, exactly equivalent to what is stated in the additional passage inserted in the Perugio Latin translation, and given above.

In the Primum Mobile of Placidus (Cooper’s translation, p. 45), the following remark and example are given: “The part of Fortune is placed according to the Moon’s distance from the Sun; and you must observe what rays the Moon has to the Sun, for the latter ought to have the same, and with the same excess or deficiency, as the part of Fortune to the horoscope. As the Moon is to the Sun, so is the part of Fortune to the horoscope; and as the Sun is to the horoscope, so is the Moon to the part of Fortune. So, in the nativity of Charles V, the Moon applies to the ultimate sextile of the Sun, but with a deficiency of 7° 45′: I subtract the 7° 45′ from 5° 34′ of Scorpio, the ultimate sextile to the horoscope, and the part of Fortune is placed in 28° 9′ of Libra.” N.B.—In this nativity, according to Placidus, the Sun is in the second house, in 14° 30′ of Pisces: the Moon in the ascendant, in 6° 45′ of Capricorn; the ascendant is 5° 34′ of Capricorn; and the part Fortune is in the ninth house, in 28° 9′ of Libra.

[145]According to her position in the scheme of the nativity.

[146]Placidus, in remarking on the nativity of John di Colonna, after stating his opinion that it is an error to suppose that a malign influence to the horoscope, when the horoscope hasnotthe primary signification of life is anæretic, says, that “the order and method which Ptolemy lays down for the election of a prorogator are quite absurd, unless life be at the disposal of a sole prime significator only.” He proves by other arguments also, and by instances of the fact, that “one onlysignifies life, elected according to Ptolemy’s method.” (Cooper’s translation, p. 184.)

[147]“Horary proportion.” So the Perugio Latin of 1646; the Greek word, however, is ωριμαιαν, which seems to be compounded of ωρα and ιμαω; and, if so, the literal signification would be “extraction of hours.”

[148]By the apparent motion of the planetary system. On this passage, Placidus has the following observations: “In directing the significator to the west, you must consider what stars or mundane rays are intercepted between the significator and the west; if fortunate, add their arc to the significator’s arc of direction to the west; if unfortunate, subtract it from the same, and it will give the arc of direction, augmented or diminished according to Ptolemy. How largely and differently authors have spoken of this direction of the significator to the west, putting various constructions on the words of Ptolemy, is known to every one. See Cardan in his Commentaries, Maginus in Prim. Mob. and the Use of Legal Astrology in Physic, c. viii, where he delivers the sentiments of Naibod. Argol censures wholly this doctrine of Ptolemy’s, of directing the moderator of life to the west, as vain and useless; but I say it is worthy of remark, and altogether comformable to truth; because then the rays and intermediate stars of the malign only lessen the arc of direction to the west, and do not destroy life, when, by a right direction, the moderator or life does not remain at the same time with the malignant planet: for, should this happen, they kill, without any manner of doubt.” (Cooper’s translation, pp. 106 and 108.)

[149]“Horary times.” These are the number of equatorial degrees which any degree of the zodiac may appear, in a certain latitude on the earth, to transit in an equatorial hour.

[150]By the apparent motion of the planetary system.

[151]In reference to this passage, Placidus, in speaking of the death of Octavian Vestrius of Rome, has these words: “the Moon is found in a parallel declination of Mars, and Saturn with the opposition of Mars; the sextile of Jupiter to the Sun could give no assistance, because Jupiter is cadent, and the ray sextile is very weak, especially when it is the principal ray: for which reason, Ptolemy, in the chapter of Life, when he mentions the planets that are able to save in the courses of the infortunes, does not name the sextile, but the quartile, trine, and opposition; because the sextile ray is feeble, particularly when it is less than 60°: neither could Venus assist, as she was cadent from the house, and in a sign inimical to the Sun,” &c. (Cooper’s Translation, p. 286.)

[152]Literally, and perhaps more properly, “its meeter.”

[153]That is to say, orbs, in contradistinction to prorogations made by aspects or degrees merely.

[154]Of the stars and places brought into configuration.

[155]Whalley’s translation of this passage is in direct contradiction to the sense: and even that of Allatius, as well as other Latin ones, are (if strictly correct) confused in their meaning.

[156]“Ascensional times.” These are, in other words, the number of degrees of the equator, equivalent to a certain number of zodiacal degrees, ascending in any particular latitude. They are also otherwise called theoblique ascensionof such zodiacal degrees.

[157]“Equatorial times” here signify degrees of the equator, by which all time is measured.

[158]That is to say, of the preceding and of the succeeding body of degree.

[159]Which may be intercepted in the arc between them.

[160]This number is that of the oblique descensional times of the intercepted arc, or of the oblique ascensional times of the arc opposite to it. The whole of the instructions in this paragraph are fully exemplified in the following chapter.

[161]Or, times to be reckoned in another manner.

[162]On this passage, there has been founded (to use Whalley’s words) “what we call Mundane Parallels, or parallels in the world. And, as zodiacal parallels are equal distances from the tropical or equinoctial circles, so mundane parallels are a like equal distance from the horizontal or meridianal points or circles. And as zodiacal parallels are measured by the zodiacal circle, so those mundane parallels are measured by the diurnal or nocturnal arcs: and just so long as the Sun or any other planet is, in proceeding from the cusp of the twelfth House to the cusp of the tenth, the same Sun or other planet will be in proceeding from the cusp of the tenth to the cusp of the eighth House. And the distance between Sun-rising and setting, is the diurnal arc which the meridian cuts in two equal parts. In directions, these mundane parallels have a twofold consideration: first, simple; secondly, according to the rapt motion of the earth, or theprimum mobile: all which have been largely explained by the learned Monk, Placidus,” &c. That Author has certainly stated, in one of his Theses, that “those seats, or parts of the circle, are to be received, in which the stars, having a different declination, effect equal temporal hours” (p. 22, Cooper’s Translation), and he has fully exemplified this principle in other parts of his “Primum Mobile”; but Ptolemy here speaks only ofoneof thesemicircles between the horizon and meridian, without reference to any other semicircle, corresponding in distance from the horizon and mid-heaven; and all that he has said on the subject amounts only to this, that the prorogation is completed when the succeeding place arrives at the same semicircle on which the preceding place had been posited.

[163]The ascendant, mid-heaven, and western horizon; as mentioned in the preceding paragraph.

[164]VideNote ², p. 95.

[165]This, in the Northern Hemisphere, would be the latitude of Alexandria (where Ptolemy flourished), or, in his own words, that of the 3rd Climate, passing through Lower Egypt, numbered 30° 22′.—Videextracts from the Tables of the Almagest, inserted in the Appendix.

[166]This is the magnitude of the diurnal temporal hour of the first point of Gemini in the latitude prescribed.

[167]By right ascension, as shown by the Extract, inserted in the Appendix, from theTables of Ascensionsin the Almagest. The exact distance, however, according to that Table, is 147° 44′.

[168]Or rather, according to the Table, 102° 39′.

[169]That is to say, of the oblique ascension, which is here required to be reckoned; because the prorogatory and preceding place is in the ascendant.Videp. 95, andNote ² in p. 94.And the first point of Gemini, on arriving at the ascendant, will be distant from the mid-heaven 102° 39′ by right ascension; the 13th degree of Aquarius being then in culmination in the prescribed latitude. The oblique ascensions in the latitude 30° 22′ N. are also shown in the extract referred to in the preceding note: and it thereby appears, that Aries and Taurus ascend in 45° 5′, instead of 46°.

[170]Or, rather, 57° 44′—by right ascension.—Videextract above referred to.

[171]Videp. 95

[172]Or on the cusp of the 7th House.

[173]Or, rather, 32° 16′—by right ascension again.—Videextract as before.

[174]By right ascension. The amount according to the Table is, however, 102° 39′, as before stated.

[175]On which the 10th degree of Virgo will then be posited.

[176]By oblique descension and ascension:Videp.95.—The Table shows the amount to be 70° 23′.

[177]In reference top. 95, andNote ¹ in the same page.

[178]The 18th degree of Cancer being then in culmination.

[179]Or semi-diurnal arcs, each equal to six temporal hours.

[180]The amount of the progressive difference of the times of prorogation, as here mentioned, is of course only applicable to the parallel of declination of the first point of Gemini, in the latitude before quoted. It must necessarily vary in all other parallels of declination, and also in all other latitudes.

[181]Oblique ascension.

[182]The times of oblique descension of any arc of the zodiac are equal to the times of oblique ascension of its opposite arc; as before explained.

[183]That is to say, at the time of the 1st point of Aries transiting the cusp of each angle respectively.

[184]The calculation of time may be greatly facilitated by the use of a zodiacal planisphere, said to have been invented about thirty years ago by Mr. Ranger, who died without making his invention public. The invention consists of a set of instruments perfectly adapted, as far as relates to the zodiac, for astronomical, as well as astrological, purposes; and the completeness with which it solves, in the most intelligible and expeditious manner, all the astronomical problems of the zodiac, deserves attention. Whether a similar planisphere was known in the days of Placidus, I am not aware; but it is worthy of remark that the following words occur in his “Primum Mobile,” and seem almost to have been predicted of Mr. Ranger’s planisphere:—“If any one would provide himself with a Ptolemaic planisphere, with the horary circles, crepuscules, the zodiac’s latitude, and all other things requisite, it would be of very great service towards foreseeing the aspects.” (Cooper’s Translation, p. 87.) In theAppendix will be found a plate, containing diagrams drawn by the instruments in question, which, though not completely filled up, will show how easily, and, at the same time, how accurately, the measure of time in directions may be ascertained. The said diagrams have been adapted to the “exemplification” here given by Ptolemy; one of them being laid down for the latitude of Alexandria, and the other for the latitude of southern Britain (51° 30′ N.), with similar positions of the preceding and succeeding places adverted to in the text.

[185]These meetings and descensions are technically termed “directions.”

[186]On these words Placidus has the following remark: “The revolutions may possess some virtue, but only according to the constitution of the stars to the places of the prorogators of the nativity, and their places of direction, but no farther; as Ptolemy was of opinion, and briefly expresses himself in his Chapter of Life. ‘Those who are afflicted, both in the places and conclusions of the years, by the revolution of the stars infecting the principal places, have reason to expect certain death.’” (Cooper’s Translation, p. 127.)

[187]Of the significators before mentioned.

[188]That of the ascendant, and that of the Moon.

[189]The original word is (in the accusative plural) αιγοηους, which Allatius has rendered, by “pedibus caprinis,”goat-footed, as if it were compounded of αιξ capra and πουςpes; but the preferable derivation seems to be from αιξ and ωψvultus; meaning “goat-faced.”

[190]From any one of the said planets.

[191]VideChap. VIII, Book I.

[192]The Greek is ποιουμενοι φασεις; literally “making apparition”; but the subsequent context seems to require the meaning I have adopted.

[193]The parts of the signs in which the planets are posited.

[194]For the operative qualities of the other constellations,videChapters XandXI, Book I.

[195]The sixth house.

[196]This seems to imply, if Saturn be in one of Venus’s places of dignity, and Venus in one of Saturn’s. Such a counterposition is technically termed “mutual reception.”

[197]In her extreme latitude, whether north or south.

[198]Της ιερας νοσου; literally, “the holy disease,” which authors have explained to mean epilepsy. Perhaps the disease was anciently called holy, because the patient, when possessed by the fit, seemed to be under the influence of some supernatural agency.

[199]That is to say, in the commencement of her separation from the aspect or conjunction of such stars.

[200]The Greek is μεταμελητικους, which means “penitent,” or “prone to repentance,” or “to subsequent regret.” It is difficult to convey its precise meaning in the text.

[201]VideChapter XXVI, Book I.

[202]That of Mercury, and that of the Moon.

[203]This seems to imply, if well placed in elevation; as, in the mid-heaven, for instance, or in a conspicuous situation; and in possession of dignities.

[204]Or, persons: the Greek is φιλοσωματους.

[205]Or, persons: μισοσωματονς.

[206]Πρσς μιξιν θηλειων και αρρενων διακειμενσυς.

[207]Προς αρρενας δε κεκιννμενους και ζηλοτυπους.

[208]Παιδων διαφθορεας.

[209]That is to say, in her extreme latitude, whether south or north.

[210]Epilepsy is defined to be “a conclusive motion of the whole body, or some parts of its parts, accompanied with a loss of sense.” The knowledge of this latter effect probably induced the author to rank it among diseases of the mind.

[211]Of Mercury, the Moon, and the ascendant.

[212]Εσπερινοι; perhaps, more properly,nocturnal; the word being used in contrast to ημερινοι,diurnal.

[213]That is to say, such events as are independent of the will, and not necessarily consequent on any peculiar conformation of the mind or body.

[214]VideChapter XIII of the 3rd Book.

[215]I have considered the words, γυναικειων δωρερεων, as comprising “the dowry of wives,” as well as other “gifts from women.”

[216]That is to say, its duration will depend on the time requisite to complete the arc of direction or prorogation between the stars, operating the loss, and the places which give the wealth. And the calculation is to be made as pointed out in the 14th and 15th Chapters of the 3rd Book.

[217]It seems that there have been different opinions on this point. Placidus makes the following remark on the subject: “I do not take the dignities from the horoscope, but from the Sun and Medium Cœli, according to Ptolemy and others.” (Cooper’s Translation, p. 121.)

[218]The Perugio Latin, of 1646, says, “If either both luminaries, or only that one of thechief quality” (which Whalley defines to be the Sun by day, and the Moon by night) “be in an angle,” &c.

[219]Doryphory.VideChapter V of the 3rd BookOn the present passage, Placidus has the following words: “You are not to observe what is generally alleged by professors, respecting the satellites” (quasidoryphory) “of the luminaries, for dignities; viz. that the satellites are those planets which are found within 30°, on either side of the luminaries; but that a satellite is (also) any kind of aspect of the stars to the luminaries of what kind soever: which, if it be made by application, its power extends inwardly over the whole orb of light of the aspecting planet, and the more so, as the proximity is greater; but, by separation, it is not so. This doctrine may be seen in several chapters of Ptolemy; for, an aspecting star influences the significator, and disposes him to produce effects co-natural to him, by a subsequent direction. But a star of no aspect does not predispose the significator, and produces very little or no effect of its nature, by a subsequent direction; this is the true doctrine of the stars.” (Cooper’s Translation, pp. 124, 125.)

[220]The angle of the mid-heaven; see the first note to this Chapter.

[221]See the 4th Chapter of the 8th Book of the Almagestinserted in the Appendix.

[222]The Greek says merely “that one having the dominion,” without specifying the place of dominion: the Latin printed at Perugio, is, however, “dominum accipe medii cœli,” which is certainly the sense required by the tenor of the previous instructions. Whalley also has similarly rendered it.

[223]Among the ancients, a garland was an indispensable decoration at all public ceremonies, whether civil or religious, and at private banquets. The making of garlands was, therefore, a considerable employment.

[224]It would seem, from “garland-wearers” being placed here in connection with “prize-wrestlers” (αθληται), that the author intended to point out persons competent to obtain the victors’ wreath in public exhibitions. But it appears that the word σεφανηφορος,garland-wearer, also signifies a person who was annually chosen by the priests to superintend religious ceremonies, an office similar to that of high priest. According to Athenæus, the Stephanephorus of Tarsos was invested with a purple tunic, edged or striped with white, and wore the laurel chaplet, which Plato, in the treatisede Legibus, describes as being constantly worn by these officers, although the other priests wore it only during the performance of the ceremonies.

[225]Meaning probably “if in mutual reception,” which position has been before explained.

[226]Or makers of hieroglyphics—ιερογλυφοι.

[227]That is to say, the mid-heaven; as stated in the 4th Chapter of the 3rd Book, and in the commencement of the present Chapter.

[228]This mode of divination, as practised by the Greeks, is mentioned by Potter. It is likewise described by a learned Doctor of Medicine, Geo. Pictorius Vigillanus (in his Treatise “de Speciebus Magiæ Ceremonialis,” printed at Strasburgh, 1531), as being used “when the fraudulent vanity of a dæmon renders things more like each other than eggs are to eggs.” And, according to this writer, it is practised by exorcising water, and pouring it into a basin, wherein the vain and refractory dæmon is immersed: the said dæmon will sometimes remain at the bottom, and sometimes raise himself to the surface, sending forth a slender hissing; out of which the desired responses are to be formed.

[229]Κρασεσι των χρωματων.—These words have been rendered literally, but they seem to contain some figurative meaning, rather than a literal one. Perhaps the preferable sense of them is, “by a mixture of views,” or “from various pursuits being blended together.”

[230]The words marked with inverted commas are not in the Greek; they are found, however, in two Latin translations; that of Basle, 1541, and that of Perugio, 1646.

[231]In other Editions, “whether by conjunction or aspect.”

[232]“Saturn.” Not found in the Elzevir edition, but in others.

[233]The words thus marked “ ” are not found in the Elzevir edition, but appear in the Latin one of Basle, 1541.

[234]Πεpi παιδας επιθυμητικους.

[235]That is to say, from the new and the full Moon.

[236]By mutual reception; according to Whalley, and also according to the Latin copy of Perugio, 1646.

[237]Meaning, probably, if the Moon in the husband’s nativity should be in the same position as the Sun in the wife’s nativity, or harmoniously configurated with that position.

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